In Vitro Fertilization

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Michelle Sauer

In Vitro Fertilization Syllogisms:

My arguments:
Both adopted children and In vitro fertilization kids may not know their parents or family history Adoption is not looked down upon for this
Therefore, in vitro fertilization should not be looked down upon either.

Conception is a beautiful outcome of physical conjugal love. Conception by using the expensive and trying method of in vitro fertilization is also a great sign ___of love. So, both should be deemed valid sources of love in the conception of a child.

A child created in the womb is a human being, and is treated and viewed as such. A child created in a lab is also a human being.
Therefore, no child created in a lab should be viewed as a product, but as a human being.

The Church’s argument:
All life is sacred from the moment the egg is fertilized,
In vitro fertilization often kills off the extra embryos
Therefore, in vitro fertilization doesn’t protect the sanctity of life.

Michelle Sauer
Morality Pd 1
Ms. Frank
19 April 2013
In Vitro Fertilization
With new technologies being developed every day, new realms of opportunity are opened for society’s usage in many different areas of life. But with the new options, comes new disputes over the moral implications associated with their practice. One area in particular, which is shrouded in debate and moral grey areas, is in vitro fertilization, or the process in which an egg is fertilized by a sperm outside of the body. While the general public takes a variety of standpoints on this procedure, the Catholic Church sees no room for any argument. The Church takes a firm stance against in vitro fertilization, describing it as a threat to the holiness of marital unity, the child, and the mother.

Not to be mistaken, the Church does sympathize with the search to overcome infertility. The problem is tragic, and no one deserves to suffer through the inability to have a child. It is unreasonable to assume that people will not try to conquer this serious and emotional health issue, as children are the great gift of marriage. But these techniques must be put under moral scrutiny through the eyes of faith. “Each technique should be assessed to see if it is truly moral, that is, whether or not it promotes human good and human flourishing. All these technologies touch in some way on innocent human life… some methods are moral, while others—because they do violence to the dignity of the human person and the institution of marriage—are immoral,” (Haas). Only “techniques which act as an aid to the conjugal act and its fertility are permitted” (Dignitas Personae). After being studied, it has been decided that in vitro fertilization does more damage than good.

First, there is a minor qualm about the procedures through which the sperm are procured for the use in the petri dish. While the mother only must take pills to allow her eggs to mature at the same time, the father must masturbate to produce sperm for the procedure. Masturbation is viewed to be a violation of the sanctity of the sexual act by the Church.

The Church also voices major concerns about in vitro fertilization and how it goes against the sacred unity of marriage. Marriage has two levels of unity: the spiritual and emotional loving connection between the husband and wife and the development of that love in the act of physical unity during the creation of new life. These two levels of unity should never be separated. “Consequently, as explained in [Donum Vitae], it is morally wrong for married couples or anyone to attempt to generate human life outside of, or apart from, the act of marital sexual intercourse because to do so severs those dimensions: in IVF, procreation takes place in a Petri dish, apart from the unitive dimension of conjugal act,” (Westchesterinstitute).

The Church also explains that in vitro fertilization turns the child into a product. These “test tube babies”, as they are sometimes referred to, are the...
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